imply existence itself. Hence since the existence of God is His
essence itself, which can be said of no other (Q. 3, A. 4), it is
clear that among other names this one specially denominates God, for
everything is denominated by its form.

Secondly, on account of its universality. For all other names are
either less universal, or, if convertible with it, add something above
it at least in idea; hence in a certain way they inform and determine
it. Now our intellect cannot know the essence of God itself in this
life, as it is in itself, but whatever mode it applies in determining
what it understands about God, it falls short of the mode of what God
is in Himself. Therefore the less determinate the names are, and the
more universal and absolute they are, the more properly they are
applied to God. Hence Damascene says (De Fide Orth. i) that, "HE WHO
IS, is the principal of all names applied to God; for comprehending
all in itself, it contains existence itself as an infinite and
indeterminate sea of substance." Now by any other name some mode of
substance is determined, whereas this name HE WHO IS, determines no
mode of being, but is indeterminate to all; and therefore it
denominates the "infinite ocean of substance."

Thirdly, from its consignification, for it signifies present
existence; and this above all properly applies to God, whose existence
knows not past or future, as Augustine says (De Trin. v).

Reply Obj. 1: This name HE WHO IS is the name of God more properly
than this name "God," as regards its source, namely, existence; and
as regards the mode of signification and consignification, as said
above. But as regards the object intended by the name, this name
"God" is more proper, as it is imposed to signify the divine nature;
and still more proper is the Tetragrammaton, imposed to signify the
substance of God itself, incommunicable and, if one may so speak,
singular.

Reply Obj. 2: This name "good" is the principal name of God in so far
as He is a cause, but not absolutely; for existence considered
absolutely comes before the idea of cause.

Reply Obj. 3: It is not necessary that all the divine names should
import relation to creatures, but it suffices that they be imposed
from some perfections flowing from God to creatures. Among these the
first is existence, from which comes this name, HE WHO IS.
_______________________

TWELFTH ARTICLE [I, Q. 13, Art. 12]

Whether Affirmative Propositions Can Be Formed A